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CARLOS VIRGILIO – The privileges granted by John VIII to Florence in 1439

The privileges granted by John VIII to Florence in 1439.
Carlo Virgilio (Université de Birmingham)

In January 1439 John VIII Palaiologos (1425-1448), together with the Patriarch of Constantinople Joseph II (1416-1439), moved from Ferrara to Florence to carry on the Ecumenical Council. The council was transferred to Florence following the disposition of Pope Eugenio IV. However, it is very likely that the Florentine political establishment also had a central role in this decision, which was to promote the city of Florence as a powerful centre, and to obtain the much-desirable commercial privileges from the basileus.  On account of these happenings, it is not wrong to say that the Union of Churches was a success for the city of the Medici, since it was followed by the concession of two different privileges to the city by John VIII Palaiologos. Most importantly, he granted the city of Florence all the rights in Constantinople and in Romania which had previously belonged to Pisa (cfr. Müller n. 122 = Lampros, pp. 338-344), while other minor privileges were endowed to single aristocratic families like the Fedini-Brancacci.

This paper will analyse the privileges granted by John VIII to Florence. As a matter of fact these grants present many questions which until now have not been disclosed. Why, for example, does it seem that the Florentines did not enact the privileges received by the Emperor? Why did the first Florentine consul appear only during the Ottoman period? Through a comparison between these privileges and those granted in the past by the Byzantine Emperors to the other Italian cities (primarily Genoa and Pisa) I will shed light on the numerous problems that still affect these documents.

This is part of my PhD dissertation which relates about the relationship between the Florentine, Byzantium and the Ottomans under the supervision of Dr. Dimiter Angelov.

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CHRISTO MALATRAS – Social relations and economic situation in Constantinople (1394-1402)

Social relations and economic situation in Constantinople during the siege of Bayezid I (1394-1402).
Christos Malatras (Université de Birmingham)

The economic life of Constantinople was greatly affected by Bayezid’s prolonged siege. Famine, poverty, malfunction of commerce and, as a result, a major exodus of the populace from the besieged City. In addition, the siege seems to have accelerated certain processes present in Byzantine society during the late 14th century. The old aristocrats having lost most of their lands outside the walls of Constantinople were left in possession of small plots of land and houses within Constantinople, which now they were compelled to sell in an attempt to pay off debts and feed their families. However, some of them proved more clever. They invested their property in trade and other similar economic activities and many were able not only to preserve their property, but also to enrich themselves. It is here that we may observe social ascent of individuals from the mesoi or from lower aristocracy to the elite of the empire.

The mesoi, who until recently were seen as unimportant and reduced to the status of lower classes after the second civil war, in fact they continue to operate and some of them have properties much higher than some aristocrats. On the other side, the “civil aristocracy” was severely hit after the second civil war and the subsequent shrinkage of the state apparatus. Many prominent families are lost from our sources during this time. Research on this subject is aided greatly by the documents that have been preserved from decisions of the patriarchal court of Constantinople. Their number increase significantly during the siege; hundreds of individuals are named on them and their dealings with the court provide us with valuable information about the relations between them and their social and economic status.

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MARIE GUERIN – Marguerite de Savoie et Renaud de Forez : mémoire de la principauté de Morée

MARGUERITE DE SAVOIE ET RENAUD DE FOREZ : Mémoire de la principauté de Morée en Occident au XIVe siècle.
Marie Guérin (Université de Paris IV-Sorbonne)

À la suite du troisième mariage de la princesse de Morée, Isabelle de Villehardouin, avec Philippe Ier de Savoie en 1301, Marguerite de Savoie naît dans le Péloponnèse au tout début du XIVe siècle. Cependant dès 1304, la principauté, créée à la suite de la quatrième croisade et de la fondation de l’empire latin d’Orient, se trouve sous la domination angevine et Charles II d’Anjou, roi de Naples, déchoit la princesse Isabelle de Villehardouin (au profit de Philippe de Tarente, despote de Romanie). Marguerite de Savoie grandit alors en Piémont aux côtés de son père et ne retourne probablement plus jamais dans le Péloponnèse moréote. Le 30 août 1324, Marguerite de Savoie épouse Renaud de Forez, seigneur de Malleval, puis elle meurt après 1371 et est inhumée dans l’église du couvent des Cordeliers de Montbrison.

Afin d’éclairer les diverses motivations du mariage de la fille cadette d’une princesse de Morée et d’un seigneur du Massif central, cette étude met en lumière la renommée du titre de prince d’Achaïe, les stratégies lignagères des maisons de Savoie et de Viennois, ainsi que le poids de la dot dans la réalisation de cette union. Retraçant ainsi l’itinéraire de Marguerite de Savoie et soulignant l’attrait pour l’héritage des princes de Morée en Occident au XIVe siècle, cette recherche s’interroge également sur l’inscription de la mémoire de la principauté de Morée dans le Massif central, à travers la question de la sépulture de Marguerite de Savoie dans l’église du couvent des Cordeliers de Montbrison et des armoiries (Savoie, Achaïe et Forez) qui auraient été peintes au dessus de son tombeau.

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JASMINA S. CIRIC – Fleur de lis heraldic emblem in Late Byzantine Architecture

“Fleur de lis” heraldic emblem in Late Byzantine Architecture.
Jasmina S. Ćirić (Université de Belgrade)

Paper explores the appearance of “fleur de lis” motif, its translation and heraldic implications on several Late Byzantine architectural examples. The motif was properly analyzed in numerous texts and studies which deals with the history of Western heraldry while such considerations in the history of Byzantine Art were almost entirely marginalized.  Within processes of the implementation of the heraldic lily and its placement on the façade of the Late Byzantine temples it is necessary to distinguish: motif translatio in terms of transfer from one material to another and motif translatio as “heraldic democratisation“ idea translated into church facade compartments. Passing through Late Byzantine architectural examples such as Holy Apostles Church and St. Catherine Church in Thessaloniki, Virgin Periblepta and Virgin Evangelistria Church in Mystra, it is shown that ‘fleur de lis’ in square motif translatio functioned almost to an accuracy within the same religious buildings: as brick ornaments on the facades and painted ornaments on ktetor’s costumes. That is clearly defined also in Virgin’s Church in Ljubostinja Monastery (Serbia) risen as a mausoleum probably after the Battle of Kosovo 1389. The fact that Prince Lazar heraldic emblem was helmet with ‘fleur de lis’ carved in Lazarica Church south facade, than that Lazar’s praise with lily ornamented cover for his relics (with embroidered words: “Rejoice You lily, You who have spun a wreath of glory for Your head”), represents parallel artistic ties with princess Milica’s golden ‘lilies in squares’ embroidered costume in ktetorial composition in Ljubostinja exonarthex, and placing those ornaments above the Ljubostinja Church west portal also.  Allusions to the wreath of glory are implicative for emphasizing the essence of Holy Sepulcher, Christ’s Descent to Hades, communion with the Christ Who was as lilium inter spinas. Heraldic ‘fleur de lis’ as a part of the ktetor’s visual statement/ heraldic conspicuous distinctiveness, could be seen as one of the several signs par excellence for idea of translatio, signs of transchronological/transterritorial importance for the ecclesiological identification of the Late Byzantine Universe.

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NIKOLAOS TRIVYZADAKIS – Recherches sur le phénomène du classicisme en Orient et en Occident

Recherches sur le phénomène du classicisme en Orient et en Occident entre le XIIIe et le XVe siècle.
Nikolaos Trivyzadakis (Université d’Aristote de Thessalonique)

À Byzance, les arts et les lettres, surtout lors de la période qui s’étend entre 1261 et jusqu’à 1453, sont caractérisés par un retour à l’héritage grec de l’âge classique. Les mêmes tendances font aussi leur apparition en Occident et culminent pendant l’époque de la Renaissance. Malgré le fonds commun des sources culturelles, la création artistique s’avère être exprimée par deux traditions bien distinctes. L’art grec oriental byzantin perçoit le passé par le biais du christianisme, élément cohérent à la civilisation grecque. C’est pourquoi l’art de la période des Paléologues s’inspire directement de l’art chrétien du premier millénaire. Par contre, les artistes en Occident recherchent leur inspiration directement sur le monde grec ancien. Ce mouvement se déclenche en principe après le schisme des églises et se développe parallèlement avec les conquêtes philosophiques et artistiques de la Renaissance.

En fait, cette constatation sur les deux différentes manières de perception et d’élaboration du classicisme rend parfaitement explicables les différences iconographiques et stylistiques entre Byzance et l’Occident pendant les XIIIe et XIVe siècles. Sans nier les influences et les emprunts artistiques parmi les deux mondes qui expliqueraient les analogies, il serait toutefois vain de poser la question de la dépendance ou même de l’affectation d’un art par rapport à l’autre.